Pembagian Warisan terhadap Anak Perempuan di Mandailing Natal

2020 ◽  
Vol 3 (1) ◽  
pp. 69-81
Author(s):  
Nindi Aliska Nasution

This article aims to determine the implementation of property inheritance to daughters in Tanjung Mompang Panyabungan Utara Mandailing Natal and the factors that cause people to choose the way in the distribution of inheritance. This article uses a juridical-empirical approach. The results of this research shows that the distribution of inheritance done traditionally due to the lack of public awareness about Islamic civil law particularly about inheritance. It becomes the most fundamental factors causing disputes and injustice among family members because the inheritance were distributed not in accordance with Islamic law. Religious and education factors are two common factors that determine the distribution of inheritance. Low understanding of Islamic law and inheritance knowledge are the cause of this case.

Open Theology ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 43-53
Author(s):  
Ladan Rahbari

AbstractIn Islamic law, kinship is defined by consanguineal and affinal relationships. Birth and Islamic marriage are important events that define religious responsibilities of family members towards each other. Some responsibilities are connected to Mahramiyat, a framework of interpersonal relations that regulates marriages and interactions with the opposite sex. Besides consanguineal and affinal bonds, mahramiyat and kinship can also be established through breastfeeding. The relationship formed through breastfeeding is called milk mahramiyat/kinship. It is spoken of in the Quran and hadith and has been extensively discussed in Islamic Feqh. This study investigates Shi’i guidelines on milk kinship. My interest is in the exploration of existing gendered rulings on the conditions of milk mahramiyat/kinship in Shi’i jurisprudence. The analysis aims to bring forth discussions on the significance of breast milk and the maternal body, and to investigate how milk kinship is framed within the patrilineal system of kinship in Shi’a Islam. The findings discuss rulings on the role of milk-mother and -father in the way kinship takes effect. While patrilineal kinship is often defined based on a paternal ‘milk line’, the study suggests that alternative readings and interpretations of the Quran and hadith are available that centralize the mother and the maternal body.


Jurnal Fiqh ◽  
2021 ◽  
Vol 18 (2) ◽  
pp. 315-344
Author(s):  
Mohd Zainudin Wan Yusoff ◽  
Nurulhuda Ahmad Zaki ◽  
Luqman Abdullah

Inheritance is something that has material value left by a person after his death which is obtained during his life truly and becomes the perfect property during his life and is eternally owned by simati until he dies. In Malaysia, the distribution of Islamic inheritance is subject to faraid law, in which non-Muslims cannot inherit Muslim property. However, for the property of non-Muslims, there is a law that protects it, namely the Distribution (Amendment) Act 1997, Act 1004. This Act does not state that Muslims cannot inherit the inheritance of non-Muslims. The distribution is made to the heirs based on the kinship relationship and marriage regardless of religion. This means that Muslims also inherit the property of non-Muslims. The two main methods of distributing inheritance that is practiced in Malaysia are the distribution method according to Islamic law for the death of a Muslim and the distribution method according to civil law which affects the Act of Dispensing 1958 (Act 300) for the death of non-Muslims. Both mechanisms involve converts, either converts as the dead or as heirs. Those with the title of convert to Islam have their uniqueness in the distribution of inheritance which is different from the usual inheritance distribution mechanism. Due to these differences in distribution, this study was carried out to highlight the administration of inheritance laws involving converts to Islam in Malaysia. This study was conducted using a qualitative method by taking a literature review approach, also continuing the content analysis design. The results of the study highlights that have been carried out show that there have been many writings, ideas, and discussions regarding this case made by the reviewers. The results of the study found that there are procedures and provisions for laws in the settlement of inheritance involving heirs of converts if they are not Muslim, as well as if converts are heirs to the property of the dead who are not Muslim. Therefore, with an explanation of the administration of the law in this study, it can resolve errors to the public regarding the issue of inheritance and property inheritance involving converts in Malaysia.


Hawwa ◽  
2010 ◽  
Vol 8 (1) ◽  
pp. 1-25
Author(s):  
Moulouk Berry

AbstractThis essay discusses divorce and Islamic law in the United States. Specifically, it examines the Shi‘i Muslim Lebanese-American community in Detroit, Michigan, and the way different actors such as women, local imams, judges, and lawyers are working to bridge the differences that exist between secular and religious laws in issues pertaining to divorce and the concomitant complexities involved. In particular, the essay highlights the contingent character of Islam, and the ways in which Muslim-Americans are working to navigate the nuances and find innovative legal solutions for marriage and divorce that take into consideration American civil law, Islamic law, the ethnic Lebanese subculture of the Lebanese Shi‘i community as well as the wider American culture.


Author(s):  
Eva Steiner

This chapter introduces the main constitutional institutions and mechanism governing France, taking into account the major overhaul of the 1958 Constitution in 2008. It also shows that legislation is the primary source of law in France, that there are different types of legislation, and that legislative sources are organised hierarchically. Moreover, the chapter also considers, within the constitutional framework, the legislative process and examines the way in which bills are drafted. It also seeks to familiarise readers with the layout of a French statute. In addition, this chapter shows that much of French law though not all of it is codified. Codification is a particular legislative technique common to most civil law systems.


Author(s):  
Rebecca Skreslet Hernandez

The final chapter brings the discussion of al-Suyūṭī’s legal persona squarely into the modern era. The discussion explores how contemporary jurists in Egypt use the legacy of the great fifteenth-century scholar in their efforts to frame their identity and to assert authority as interpreters and spokesmen for the Sharīʿa in a political arena that is fraught with tension. In the midst of Mursī’s embattled presidency, leading scholars at Egypt’s state religious institutions rushed to news and social media outlets to affirm their status as representatives of “orthodoxy” and to distance themselves from more extreme salafī trends that threaten to change the way Islamic law is practiced in the modern Egyptian state. It is striking how closely the image of the moderate Sunni, Sufi-minded, theologically sound scholar grounded in the juristic tradition (according to the accepted legal schools) fits with the persona that al-Suyūṭī strove so tenaciously to construct.


2020 ◽  
Vol 30 (Supplement_5) ◽  
Author(s):  
A Amirkhanyan ◽  
L Vardanyan ◽  
A Sevikyan ◽  
I Kazaryan ◽  
M Melikyan

Abstract Background Inappropriate use of antimicrobial medicines is one of the main causes of antimicrobial resistance (AMR). The objective of this work was to study the situation on dispensing antimicrobials from pharmacy outlets in Armenia. Methods The study was implemented in 30 community pharmacies from different regions of Yerevan. Medicines dispensed to 900 patients/caregivers (30 visitors in each pharmacy outlet) were analyzed. The following indicators were calculated: the percentage of antimicrobials prescribed by physicians, the percentage of visitors, who got antimicrobials without providing a prescription and so on. Results Antimicribials (n = 171) consisted 11.3% of all the dispensed medicines (N = 1513). Only 25 (14.6%) antimicrobials were dispensed to visitors who had prescriptions. Only 19 (12.6%) of 151 medicines provided without prescription were OTC-medicines, other 132 (87.4%) were prescription only medicines. According to information received from visitors, 58.5% of all dispensed antimicrobials were selected by physicians, 10.5% of antimicrobials were advised by pharmacists and almost one third was selected by patients, family members, etc. More than 90% of the total number of visitors, whom antimicrobials were dispensed, got them without providing a prescription. 13 patients received 2 and more antimicrobials. Conclusions Many prescription only antimicrobials are dispensed from community pharmacies without prescription and some medicines are not prescribed by physicians. That means many antimicrobials are used inappropriately. There is need in strategy that could prevent dispensing antimicrobials without prescription. Key messages Dispensing prescription only antimicrobials without prescription can compromise rational use of medicines. Professional knowledge and public awareness about AMR should be improved.


Al-Ahkam ◽  
2012 ◽  
Vol 22 (2) ◽  
pp. 161
Author(s):  
Rokhmadi Rokhmadi

<p>Al-Qur’an and Sunnah, needs of understanding and extracting optimally, so that the contents of law can be applied for the benefit of people. The way- to understand and to extract the contents in these two sources- called <em>ijtihād</em>. Thus, <em>ijtihād</em> is needed on <em>istinbāṭ</em> of law from many arguments of the texts (<em>naṣ</em>), eventhough it is <em>qaṭ’ī</em> in which the uṣūliyyūn have agreed that it is not the area for re-extracting to the law (<em>ijtihādiyyah</em>). The problem in this case is that even a <em>qaṭ’ī</em> argument according to the most of uṣūliyyūn has not been <em>qaṭ’ī</em> argument in the other <em>uṣūliyyūn</em> opinion. Reconstruction of <em>ijtihād</em> becomes an alternative, with some considerations: <em>First</em>, weight and tightening the requirements to become a mujtahid, which is almost impossible controlled by someone at the present time; <em>Second</em>, the increasing complexity of the problems faced by the ummat which is very urgent to get the solution; <em>Third</em>, let the period without <em>ijtihād</em> (vacuum of mujtahid) is contrary to the basic principles of Islamic law are always <em>sāliḥ li kulli</em> <em>zamān wa makān</em>. This paper present to discuss further about the urgency of the reconstruction of <em>ijtihād</em> in the challenge of modernity.</p><p>***</p><p>Al-Qur<ins cite="mailto:hasan" datetime="2015-02-17T11:11">’</ins>an maupun <ins cite="mailto:hasan" datetime="2015-02-17T11:11">s</ins>unnah sangat membutuhkan pemahaman dan penggalian secara optimal agar isi kandungan hukumnya dapat diterapkan bagi kemaslahatan umat. Cara untuk menggali dan mengeluarkan isi kandungan yang ada dalam kedua sumber tersebut dinamakan <em>ijtihād</em>. <em>Ijtihād</em> sangat dibutuhkan pada setiap <em>isti<ins cite="mailto:muthohar" datetime="2015-01-29T05:30">n</ins><del cite="mailto:muthohar" datetime="2015-01-29T05:30"></del>bāṭ </em>hukum dari dalil <em>naṣ</em>, sekalipun dalil <em>naṣ</em> tersebut bersifat <em>qaṭ'ī</em> yang oleh para <em>uṣūliyyūn</em> sudah di­sepakati tidak menjadi wilayah untuk dijitihadi lagi. Permasalahannya adalah bahwa sesuatu dalil <em>naṣ</em> yang sudah bersifat <em>qaṭ'ī</em> sekalipun oleh sebagian besar <em>uṣūliyyūn</em>, belum tentu dipandang <em>qaṭ'ī</em> oleh sebagian <em>uṣūliyyūn</em> yang lain. Rekonstruksi <em>ijtihād</em> menjadi se­buah alternatif, dengan beberapa pertimbangan: <em>Pertama</em>, berat dan ketatnya persyaratan-persyaratan menjadi seorang mujtahid, yang hampir tidak mungkin di­kuasai oleh seseorang pada masa sekarang; <em>Kedua</em>, semakin kompleksnya per­masalah­an yang dihadapi oleh ummat yang sangat mendesak untuk mendapatkan solusi; <em>Ketiga</em>, membiarkan satu periode tanpa <em>ijtihād</em> (kevakuman mujtahid) adalah bertentangan dengan prinsip dasar hukum Islam yang selalu <em>sāliḥ li kulli zamān wa makān. </em>Tulisan ini hadir untuk mendiskusikan lebih jauh tentang urgensi rekonstruksi <em>ijtihād</em> dalam menghadapi tantangan modernitas.</p><p>***</p><p>Keywords: <em>ijtihād</em><em>, qaṭ'ī, ẓannī</em><em>, uṣūl al-fiqh</em></p>


2017 ◽  
Vol 10 (1) ◽  
pp. 49
Author(s):  
Danu Aris Setiyanto

This paper will focus on polygamy with a philosophical approach to Islamic law and directly associated with the marriage law in Indonesia. Polygamy is an issue in family law of Islam in the discussion of fiqih both classic and contemporary. Even polygamy is a discussion that is always debated theologically and anthropocentrically. In the positive law in Indonesia, polygamy is allowed with certain conditions which are strict and in it famous with the principle of monogamy. The main requirement of polygamy both in fiqih and in Act No. 1 of 1974 on Marriage is fair, both physically and spiritually. Polygamy is a right that can only be owned by the husband and not owned by the wife. In the philosophy of Islamic law, polygamy is certainly not due only to the satisfaction of mere biological. But more than that, polygamy is interpreted as a solution to resolve a number of social issues such as the poor orphans, protection of the poor widow, and others. Polygamy in philosophy also has the meaning of protection, to avoid lewdness, and justice for feminists. However, in practice in Indonesia, philosophy of polygamy in the Marriage Law considered  by some of parties, can not be realized effectively. This is due to the absence of strict sanctions, weak administration, and the lack of public awareness in obeying the rules of religion and the Marriage Law in Indonesia. [Tulisan ini akan difokuskan tentang poligami dengan pendekatan filosofis hukum Islam dan dikaitkan langsung dengan hukum perkawinan di Indonesia. Poligami merupakan isu dalam hukum keluarga Islam baik dalam pembahasan fikih klasik maupun fikih kontemporer. Bahkan poligami adalah pembahasan yang selalu diperdebatkan secara teologis maupun antroposentris. Dalam hukum positif di Indonesia, poligami diperbolehkan dengan syarat-syarat tertentu yang ketat dan di dalamnya terkenal dengan asas monogami. Syarat utama poligami baik dalam  fikih maupun dalam Undang-Undang No. 1 Tahun 1974 tentang Perkawinan adalah adil, baik secara lahir maupun secara batin. Poligami merupakan hak yang hanya dimiliki oleh suami dan tidak dimiliki oleh istri. Secara filosofi hukum Islam, poligami tentu saja bukan karena hanya untuk kepuasan biologis semata. Namun lebih dari itu, poligami dimaknai sebagai solusi untuk menyelesaikan sejumlah persoalan sosial seperti adanya anak yatim yang kurang mampu, perlindungan janda yang lemah dan lain-lain. Poligami secara filosofi juga memiliki makna perlindungan, menghindari perbuatan keji, dan keadilan bagi kaum feminis. Namun dalam praktinya di Indonesia, makna filosofi poligami dalam UU Perkawinan dianggap sejumlah pihak tidak dapat diwujudkan efektif. Hal ini disebabkan karena tidak adanya sanksi yang tegas, lemahnya administrasi, dan lemahnya kesadaran masyarakat dalam menaati aturan agama dan UU Perkawinan di Indonesia.]


Author(s):  
عليان بوزيان

تهدف هذه الدراسة إلى استثمار نظرية المقاصد الشرعية لإدراك جوهر القانون، ومحاولة التقريب والمصالحة بين نظرة الشريعة إلى المصالح الإنسانية المعتبرة، ونظرة النظم القانونية المقارنة إليها، وصولاً إلى مجموعة القيم المعيارية الحاكمة، في صياغة تشريع معياري يتناسب مع المجتمعات الإسلامية. وكشفت الدراسة عن الحاجة إلى تأسيس علم مقاصد القانون طلباً لمقاصد كلية قطعية يقْطَع بها الخلاف، فحيثما أسفر وجه الحق والعدل والمصلحة فثم مقصد القانون، ومن شأن ذلك فإن أسلمة المعرفة القانونية تمثل نقطة الانعطاف في إعادة بعث الجانب التشريعي من الشريعة، عن طريق تفعيل أدوات الفكر المقاصدي، واستثمارها في تحديد فلسفة التشريع الوضعي. This study aims to apply the theory of Islamic legal purposes to grasp the essence of the civil law, and try to converge and reconcile perspective of Sharia on the legitimate interests of people, and the comparative legal systems, to develop governing normative values that are necessary to  draft normative legislation, commensurate to Muslim societies. The study revealed the need to establish a discipline of the purposes of the civil law applied for the universal purposes that settle disagreement. Where truth, justice and interest are emerged the civil law will be there. Islamization of legal knowledge represents a turning point in reviving the legislative side of Islamic law, by using the tools of maqasid thought, to determine the philosophy of civil legislation.


2019 ◽  
Vol 7 (3) ◽  
pp. 369-382
Author(s):  
Bijan Haji Azizi ◽  
Marzieh Younesi

AbstractContract for practical investment are made in two forms, direct and indirect. Both of the contracts havedifferentiation so does the guaranteed interest condition for them. In the first method, which is the interest of direct investment, the owner of the capital is an investment agentand only interested investors are determined in terms and conditions. In this case from investment, interest is guaranteed by the fact that the investment recipient is committed to buy products produced at price that guarantee logical interest for investors. The accuracy of this guarantee condition is to ensure in term of Islamic law and jurisprudence because commitment to purchase is necessary condition. However in the second form, unlike the first, investor interest is indirectly decided and guaranteed and conditions are increasingly attractive by carrying out industrial and manufacturing activities. This form of interest is also considered legal and valid both in Islamic law and Iran's Civil Law and practically based on the principles of conditions and article 234 of Iran's civil law. So, the main problem of this research the validityof the guaranteed interest conditions in Iranian jurisprudence and law.Keywords: Guaranteed Profit Conditions, Jurisprudence, Iranian Law, MudarabahAbstrakKontrak untuk investasi praktis dibuat dalam dua bentuk, baik langsung maupun tidak langsung. Kedua metode investasi ini memiliki perbedaan, dan kondisi bunga yang dijamin untuk mereka juga akan berbeda. Pada metode pertama, yang merupakan bunga investasi langsung, pemilik modal adalah agen investasi, dan hanya bagi investor yang tertarik ditentukan dalam syarat dan ketentuan. Dalam hal investasi, bunga dijamin dengan fakta bahwa penerima investasi berkomitmen untuk membeli produk yang diproduksi dengan harga yang terjamin. Kondisi jaminan ini dipastikan baik dari segi hukum dan yurisprudensi Islam, karena adanya komitmen untuk membeli adalah syarat mutlak yang diperlukan. Namun dalam bentuk kedua, tidak seperti yang pertama, minat investor secara tidak langsung diputuskan dan dijamin dan kondisinya semakin menarik dengan melakukan kegiatan industri dan manufaktur. Bentuk minat ini juga dianggap sah, baik dalam hukum Islam dan Hukum Perdata Iran, serta sangat praktis berdasarkan pada prinsip-prinsip kelayakan dan pasal 234 hukum sipil Iran. Jadi, pertanyaan utama dari penelitian ini adalah seberapa validkah kondisi bunga yang dijamin dalam yurisprudensi dan hukum Iran?Kata kunci: Kondisi Keuntungan Terjamin, Yurisprudensi, Hukum Iran, MudarabahАннотацияКонтракты на практические инвестиции заключаются в двух формах - прямых и посредственных. У этих двух инвестиционных методов есть различия, и условия гарантированного процента для них также отличаются. В первом методе, который представляет интерес прямых инвестиций, владелец капитала также является инвестиционным агентом, и только заинтересованные инвесторы определяются по положениям и условиям. В случае инвестиций, интерес гарантируется тем фактом, что получатель инвестиций стремится покупать продукты, произведенные по гарантированным ценам. Условия данной гарантии обеспечиваются с точки зрения исламского права и исламской юриспруденции, поскольку обязательство по покупке является необходимым условием. Но во второй форме, в отличие от первой, заинтересованность инвестора определяется  и гарантируется посредственным образом, а условия становятся все более привлекательными при осуществлении промышленной и производственной деятельности. Эта форма также считается законной и действительной как в исламском праве, так и в гражданском праве Ирана и практически основана на принципах обладания правом и статье 234 гражданского права Ирана. Итак, главный вопрос этого исследования состоит в том, насколько верны условия гарантированного интереса в иранской юриспруденции и Иранском праве.Ключевые слова: условия гарантированной прибыли, юриспруденция, иранское право, мудараба  


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